42 42

“There are, mendicants, these two assemblies. “Dvemā, bhikkhave, parisā. What two? Katamā dve? A shallow assembly and a deep assembly. Uttānā ca parisā gambhīrā ca parisā. And what is a shallow assembly? Katamā ca, bhikkhave, uttānā parisā? An assembly where the mendicants are restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties. Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū uddhatā honti unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatī asampajānā asamāhitā vibbhantacittā pākatindriyā. This is called a shallow assembly. Ayaṁ vuccati, bhikkhave, uttānā parisā.

And what is a deep assembly? Katamā ca, bhikkhave, gambhīrā parisā? An assembly where the mendicants are not restless, insolent, fickle, scurrilous, or loose-tongued, but have established mindfulness, situational awareness, immersion, unified minds, and restrained faculties. Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū anuddhatā honti anunnaḷā acapalā amukharā avikiṇṇavācā upaṭṭhitassatī sampajānā samāhitā ekaggacittā saṁvutindriyā. This is called a deep assembly. Ayaṁ vuccati, bhikkhave, gambhīrā parisā. These are the two assemblies. Imā kho, bhikkhave, dve parisā. The better of these two assemblies is the deep assembly.” Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ gambhīrā parisā”ti.

43 43

“There are, mendicants, these two assemblies. “Dvemā, bhikkhave, parisā. What two? Katamā dve? A divided assembly and a harmonious assembly. Vaggā ca parisā samaggā ca parisā. And what is a divided assembly? Katamā ca, bhikkhave, vaggā parisā? An assembly where the mendicants fight, quarrel, and dispute, continually wounding each other with barbed words. Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. This is called a divided assembly. Ayaṁ vuccati, bhikkhave, vaggā parisā.

And what is a harmonious assembly? Katamā ca, bhikkhave, samaggā parisā? An assembly where the mendicants live in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes. Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti. This is called a harmonious assembly. Ayaṁ vuccati, bhikkhave, samaggā parisā. These are the two assemblies. Imā kho, bhikkhave, dve parisā. The better of these two assemblies is the harmonious assembly.” Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ samaggā parisā”ti.

44 44

“There are, mendicants, these two assemblies. “Dvemā, bhikkhave, parisā. What two? Katamā dve? An assembly of the worst and an assembly of the best. Anaggavatī ca parisā aggavatī ca parisā. And what is an assembly of the worst? Katamā ca, bhikkhave, anaggavatī parisā? An assembly where the senior mendicants are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Idha, bhikkhave, yassaṁ parisāyaṁ therā bhikkhū bāhulikā honti sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Those who come after follow their example. Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. They too become indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Sāpi hoti bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. This is called an assembly of the worst. Ayaṁ vuccati, bhikkhave, anaggavatī parisā.

And what is an assembly of the best? Katamā ca, bhikkhave, aggavatī parisā? An assembly where the senior mendicants are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Idha, bhikkhave, yassaṁ parisāyaṁ therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Those who come after follow their example. Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. They too are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. This is called an assembly of the best. Ayaṁ vuccati, bhikkhave, aggavatī parisā. These are the two assemblies. Imā kho, bhikkhave, dve parisā. The better of these two assemblies is the assembly of the best.” Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ aggavatī parisā”ti.

45 45

“There are, mendicants, these two assemblies. “Dvemā, bhikkhave, parisā. What two? Katamā dve? An ignoble assembly and a noble assembly. Anariyā ca parisā ariyā ca parisā. And what is an ignoble assembly? Katamā ca, bhikkhave, anariyā parisā? An assembly where the mendicants don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti. This is called an ignoble assembly. Ayaṁ vuccati, bhikkhave, anariyā parisā.

And what is a noble assembly? Katamā ca, bhikkhave, ariyā parisā? An assembly where the mendicants truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti. This is called a noble assembly. Ayaṁ vuccati, bhikkhave, ariyā parisā. These are the two assemblies. Imā kho, bhikkhave, dve parisā. The better of these two assemblies is the noble assembly.” Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ ariyā parisā”ti.

46 46

“There are, mendicants, these two assemblies. “Dvemā, bhikkhave, parisā. What two? Katamā dve? An assembly of the dregs and an assembly of the cream. Parisākasaṭo ca parisāmaṇḍo ca. And what is an assembly of the dregs? Katamo ca, bhikkhave, parisākasaṭo? An assembly where the mendicants make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū chandāgatiṁ gacchanti, dosāgatiṁ gacchanti, mohāgatiṁ gacchanti, bhayāgatiṁ gacchanti. This is called an assembly of the dregs. Ayaṁ vuccati, bhikkhave, parisākasaṭo.

And what is an assembly of the cream? Katamo ca, bhikkhave, parisāmaṇḍo? An assembly where the mendicants make decisions unprejudiced by favoritism, hostility, stupidity, and cowardice. Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū na chandāgatiṁ gacchanti, na dosāgatiṁ gacchanti, na mohāgatiṁ gacchanti, na bhayāgatiṁ gacchanti. This is called an assembly of the cream. Ayaṁ vuccati, bhikkhave, parisāmaṇḍo. These are the two assemblies. Imā kho, bhikkhave, dve parisā. The better of these two assemblies is the assembly of the cream.” Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ parisāmaṇḍo”ti.

47 47

“There are, mendicants, these two assemblies. “Dvemā, bhikkhave, parisā. What two? Katamā dve? An assembly educated in fancy talk, not in questioning, and an assembly educated in questioning, not in fancy talk. Okkācitavinītā parisā nopaṭipucchāvinītā, paṭipucchāvinītā parisā nookkācitavinītā. And what is an assembly educated in fancy talk, not in questioning? Katamā ca, bhikkhave, okkācitavinītā parisā nopaṭipucchāvinītā? It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing. Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing. But when they’ve memorized those teachings they don’t question or examine each other, saying: Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti, te ca taṁ dhammaṁ pariyāpuṇitvā na ceva aññamaññaṁ paṭipucchanti na ca paṭivicaranti: ‘Why does it say this? What does that mean?’ ‘idaṁ kathaṁ, imassa ko attho’ti? So they don’t reveal what is hidden or clarify what is unclear, or dispel doubt regarding the many doubtful matters. Te avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ na paṭivinodenti. This is called an assembly educated in fancy talk, not in questioning. Ayaṁ vuccati, bhikkhave, okkācitavinītā parisā no paṭipucchāvinītā.

And what is an assembly educated in questioning, not in fancy talk? Katamā ca, bhikkhave, paṭipucchāvinītā parisā nookkācitavinītā? It is an assembly where, when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing. Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. But when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing. Ye pana te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. And when they’ve memorized those teachings they question and examine each other, saying: Te taṁ dhammaṁ pariyāpuṇitvā aññamaññaṁ paṭipucchanti paṭivicaranti: ‘Why does it say this? What does that mean?’ ‘idaṁ kathaṁ, imassa ko attho’ti? So they reveal what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters. Te avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti. This is called an assembly educated in questioning, not in fancy talk. Ayaṁ vuccati, bhikkhave, paṭipucchāvinītā parisā nookkācitavinītā. These are the two assemblies. Imā kho, bhikkhave, dve parisā. The better of these two assemblies is the assembly educated in questioning, not in fancy talk.” Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ paṭipucchāvinītā parisā nookkācitavinītā”ti.

48 48

“There are, mendicants, these two assemblies. “Dvemā, bhikkhave, parisā. What two? Katamā dve? An assembly that values things of the flesh, not the true teaching, and an assembly that values the true teaching, not things of the flesh. Āmisagaru parisā no saddhammagaru, saddhammagaru parisā no āmisagaru. And what is an assembly that values things of the flesh, not the true teaching? Katamā ca, bhikkhave, āmisagaru parisā no saddhammagaru? It is an assembly where the mendicants praise each other in front of the white-clothed laypeople, saying: Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū gihīnaṁ odātavasanānaṁ sammukhā aññamaññassa vaṇṇaṁ bhāsanti: ‘The mendicant so-and-so is freed both ways; so-and-so is freed by wisdom; so-and-so is a direct witness; so-and-so is attained to view; so-and-so is freed by faith; so-and-so is a follower of teachings; so-and-so is a follower by faith; so-and-so is ethical, of good character; so-and-so is unethical, of bad character.’ ‘asuko bhikkhu ubhatobhāgavimutto, asuko paññāvimutto, asuko kāyasakkhī, asuko diṭṭhippatto, asuko saddhāvimutto, asuko dhammānusārī, asuko saddhānusārī, asuko sīlavā kalyāṇadhammo, asuko dussīlo pāpadhammo’ti. They thereby acquire material things. Te tena lābhaṁ labhanti. And when they get these things, they use them tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. Te taṁ lābhaṁ labhitvā gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti. This is called an assembly that values things of the flesh, not the true teaching. Ayaṁ vuccati, bhikkhave, āmisagaru parisā no saddhammagaru.

And what is an assembly that values the true teaching, not things of the flesh? Katamā ca, bhikkhave, saddhammagaru parisā noāmisagaru? It is an assembly where the mendicants don’t praise each other in front of the white-clothed laypeople, saying: Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū gihīnaṁ odātavasanānaṁ sammukhā aññamaññassa vaṇṇaṁ na bhāsanti: ‘The mendicant so-and-so is freed both ways; so-and-so is freed by wisdom; so-and-so is a direct witness; so-and-so is attained to view; so-and-so is freed by faith; so-and-so is a follower of teachings; so-and-so is a follower by faith; so-and-so is ethical, of good character; so-and-so is unethical, of bad character.’ ‘asuko bhikkhu ubhatobhāgavimutto, asuko paññāvimutto, asuko kāyasakkhī, asuko diṭṭhippatto, asuko saddhāvimutto, asuko dhammānusārī, asuko saddhānusārī, asuko sīlavā kalyāṇadhammo, asuko dussīlo pāpadhammo’ti. They thereby acquire material things. Te tena lābhaṁ labhanti. And when they get these things, they use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. Te taṁ lābhaṁ labhitvā agathitā amucchitā anajjhosannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti. This is called an assembly that values the true teaching, not things of the flesh. Ayaṁ vuccati, bhikkhave, saddhammagaru parisā noāmisagaru. These are the two assemblies. Imā kho, bhikkhave, dve parisā. The better of these two assemblies is the assembly that values the true teaching, not things of the flesh.” Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ saddhammagaru parisā noāmisagarū”ti.

49 49

“There are, mendicants, these two assemblies. “Dvemā, bhikkhave, parisā. What two? Katamā dve? An unjust assembly and a just assembly. Visamā ca parisā samā ca parisā. And what is an unjust assembly? Katamā ca, bhikkhave, visamā parisā? An assembly where legal acts against the teaching proceed, while legal acts following the teaching don’t proceed. Legal acts against the training proceed, while legal acts following the training don’t proceed. Legal acts against the teaching are explained, while legal acts following the teaching aren’t explained. Legal acts against the training are explained, while legal acts following the training aren’t explained. Idha, bhikkhave, yassaṁ parisāyaṁ adhammakammāni pavattanti dhammakammāni nappavattanti, avinayakammāni pavattanti vinayakammāni nappavattanti, adhammakammāni dippanti dhammakammāni na dippanti, avinayakammāni dippanti vinayakammāni na dippanti. This is called an unjust assembly. Ayaṁ vuccati, bhikkhave, visamā parisā. (…)

And what is a just assembly? Katamā ca, bhikkhave, samā parisā? An assembly where legal acts following the teaching proceed, while legal acts against the teaching don’t proceed. Legal acts following the training proceed, while legal acts against the training don’t proceed. Legal acts following the teaching are explained, while legal acts against the teaching aren’t explained. Legal acts in line with the training are explained, while legal acts following training aren’t explained. Idha, bhikkhave, yassaṁ parisāyaṁ dhammakammāni pavattanti adhammakammāni nappavattanti, vinayakammāni pavattanti avinayakammāni nappavattanti, dhammakammāni dippanti adhammakammāni na dippanti, vinayakammāni dippanti avinayakammāni na dippanti. This is called a just assembly. Ayaṁ vuccati, bhikkhave, samā parisā. (…) These are the two assemblies. Imā kho, bhikkhave, dve parisā. The better of these two assemblies is the just assembly.” Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ samā parisā”ti.

50 50

“There are, mendicants, these two assemblies. “Dvemā, bhikkhave, parisā. What two? Katamā dve? An unprincipled assembly and a principled assembly … Adhammikā ca parisā dhammikā ca parisā …pe… imā kho, bhikkhave, dve parisā. The better of these two assemblies is the principled assembly.” Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ dhammikā parisā”ti.

51 51

“There are, mendicants, these two assemblies. “Dvemā, bhikkhave, parisā. What two? Katamā dve? An assembly with unprincipled speech, and an assembly with principled speech. Adhammavādinī ca parisā dhammavādinī ca parisā. And what is an assembly with unprincipled speech? Katamā ca, bhikkhave, adhammavādinī parisā? It is an assembly where the mendicants take up disciplinary issues, whether legitimate or not. Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū adhikaraṇaṁ ādiyanti dhammikaṁ vā adhammikaṁ vā. But they don’t persuade each other or allow themselves to be persuaded, nor do they convince each other or allow themselves to be convinced. Te taṁ adhikaraṇaṁ ādiyitvā na ceva aññamaññaṁ saññāpenti na ca saññattiṁ upagacchanti, na ca nijjhāpenti na ca nijjhattiṁ upagacchanti. Unable to persuade or convince each other, they can’t let go of their opinions. They obstinately stick to that disciplinary issue, insisting that: Te asaññattibalā anijjhattibalā appaṭinissaggamantino tameva adhikaraṇaṁ thāmasā parāmāsā abhinivissa voharanti: ‘This is the only truth, anything else is futile.’ ‘idameva saccaṁ moghamaññan’ti. This is called an assembly with unprincipled speech. Ayaṁ vuccati, bhikkhave, adhammavādinī parisā.

And what is an assembly with principled speech? Katamā ca, bhikkhave, dhammavādinī parisā? It is an assembly where the mendicants take up disciplinary issues, whether legitimate or not. Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū adhikaraṇaṁ ādiyanti dhammikaṁ vā adhammikaṁ vā. Then they persuade each other or allow themselves to be persuaded, and they convince each other or allow themselves to be convinced. Te taṁ adhikaraṇaṁ ādiyitvā aññamaññaṁ saññāpenti ceva saññattiñca upagacchanti, nijjhāpenti ceva nijjhattiñca upagacchanti. Since they are able to persuade and convince each other, they let go of their opinions. They don’t obstinately stick to that disciplinary issue or insist that: Te saññattibalā nijjhattibalā paṭinissaggamantino, na tameva adhikaraṇaṁ thāmasā parāmāsā abhinivissa voharanti: ‘This is the only truth, anything else is futile.’ ‘idameva saccaṁ moghamaññan’ti. This is called an assembly with principled speech. Ayaṁ vuccati, bhikkhave, dhammavādinī parisā. These are the two assemblies. Imā kho, bhikkhave, dve parisā. The better of these two assemblies is the assembly with principled speech.” Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ dhammavādinī parisā”ti.

Parisavaggo pañcamo.

Tassuddānaṁ

Uttānā vaggā aggavatī, Ariyā kasaṭo ca pañcamo; Okkācitaāmisañceva, Visamā adhammādhammiyena cāti.

Paṭhamo paṇṇāsako samatto.